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R.N. IYENGAR
RAJA RAMANNA FELLOW
JAIN GROUP OF INSTITUTIONS
BANGALORE
(aareni@yahoo.com)
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I bow to Ketū who are of the color of palāśa smoke, who have
starry heads, are ferocious, awesome and have Rudra for their
soul.
Hey! Children of Pr.s’ni you may become mortals, but let those
who laud you remain not dead.
If these deities were really harbingers of monsoon
rainfall, the following descriptions appear out of
place.
1.166.11
The next verse, indirectly mentions that they enter the sea
patatha tvesham arn.avam. 1.168.6
1.172
Thunder Storm
MARUTS FORM A
GANA THAT IS A
GROUP. CAN
THUNDER/LIGHTNING
BE CONSIDERED SO?
METEOR SHOOTS ACROSS
THE EAST COAST OF
ORISSA. THE STATESMAN,
27TH SEPTEMBER 2003.
Adi parv.66.36
Further, the poet describes the sequence in which he saw the
horse. In (v.5) he says; I saw your reins (te bhadrā raśanā
apaśyam). Next the poet saw the head of this horse. MPRV
reports two types of arranging the words of (v.6), to yield
meanings applicable to the earthly horse and the heavenly horse
respectively. In the derived meaning, the horse is said to be going
from the earth by way of heavens to the sun. The primary
meaning is; the poet in first person says that he saw the head of
the horse in the sky flying down towards the earth (divā avah
patayantam patatri….. śirah apaśyam || 1.163.6). This is
continued in the next verse to inform: I beheld your best form at
the cow’s foot (te rūpam uttamam apaśyam……ā pade goh).
Sayana takes the word goh pade to mean the sacrificial place on
earth, which is the secondary meaning of the hymn as per the
sacrificial tradition. However, primarily for an object seen in the
sky it should have been natural to mention its location with respect
to the stars and hence one should take cow’s-foot as the naksatra
with that meaning which is prostha-pada (Pegasi).
Sun Cover
There are too many hymns and legends about this event for one to ignore the
absence of sunlight as a poetic license to describe the dark night of the human soul
or as the prolonged winter at northern latitudes. In RV (1.51.4) Indra is said to
have established sun after destroying Vrtra. In RV (1.86) maruts are prayed to
remove the darkness and create the light for which people were longing. Hymn
(1.175) is about Indra stealing Sun’s wheel, which is a euphemism for the absence
of normally expected rise, movement and setting of the sun. Hymns (1.183 & 184)
refer to the ending of a period of darkness. In the second book hymn (2.15) is
about Indra crushing the vehicle of Usas, which is a metaphor for a continuous
dawn like condition without a visible sun. Indra had to be supplicated by men who
struggled to get sunlight (2.19). Indra found the sun dissolving in darkness near
the cow’s-foot (sūryam viveda tamasi ksayantam | 3.39.5). In (4.16.9) Indra is
implored in the battle for sunlight. Indra is said to have hurt Usas, daughter of the
sky, near River Vipāśa (4.30.9-11), which refers to absence of day break.
The above is a plain statement that once, there was a long gap
between dawn and sun rise. It also implies that the Vedic seers
considered this period to be usas or dawn only. Since nothing is
said about the nights, it is conjectured that they could recognize
the passage of time as implied in the key phrase ahāni bahulāni
(many days). The immediate next verse (7.76.4) mentions about
the ancestors of the poet rejoicing after discovering the hidden
light of sun. This incident and the above verse are the basis for all
later legends associating Prajāpati (Creator) with Usas (his own
creation figuratively called daughter) as in the Vedic Brāhmana
literature
SUMMARY
THE RIGVDIC SKY WAS MORE ACTIVE THAN WHAT
WE SEE TODAY. RV DESCRIBES ONE OR MORE
SPACTACULAR EVENTS WITH THE PRESENCE OF
COMETS, NEO’S, FIRE BALLS, METEORITIC
SHOWERS, DUST VEILS, and SUN COVER.
THIS WAS THE START OF THE CONCEPT OF YAJNA
WHERE LIFE WAS SACRIFICED TO PLEASE THE
FEROCIOUS GODS, SIMILAR TO WHAT GODS
THEMSELVES DID ONCE IN KURUKSHETRA
(Maitrayani Samhita)?
ASHVAMEDHA ON EARTH IS REPLICA OF A CELESTIAL
EVENT IN WHICH A COMET (ENCKE) SPLIT ? TVASHTR
MEANS ONE WHO SPLITS or CLEAVES (CARPENTER)
KETU STANDS FOR NOT ONLY FIRE, FLAG,COMET
BUT ALSO FOR KNOWLEDGE. COULD THIS BE THE
SIGNATURE OF THE TIME WHEN VEDIC
INTELLECTUAL DISCORUSE BIFURCATED INTO
PURVA AND UTTARA MIMAMSA
OR
KARMA KAANDA AND JNAANA KAANDA?